Is there no refuge from strife? Is there no place of refreshing where a man can prepare for the battle of life? Is there no place where two or three can gatherin Jesus’ name, to forget for a moment all those things that divide nation from nation and race from race, to forget human pride, to forget the passions of war, to forget the puzzling problems of industrial strife, and to unite in overflowing gratitude at the foot of the Cross? If there be such a place, then that is the house of God and that the gate of heaven. And from under the threshold of that house will go forth a river that will revive the weary world.
J. Gresham Machen, Christianty and Liberalism pg. 180
Link to Machen in the Princeton Theological Review
Let her [the church] give up the scientific education of her ministry. Let her assume the truth of her message and learn simply how it may be applied in detail to modern industrial and social conditions. Let her give up the laborious study of Greek and Hebrew. Let her abandon the scientific study of history to the men of the world. In a day of increased scientific interest, let the Church go on becoming less scientific. In a day of increased specialization, of renewed interest in philology and in history, of more rigorous scientific method, let the Church go on abandoning her Bible to her enemies. They will study it scientifically, rest assured, if the Church does not. Let her substitute sociology altogether for Hebrew, practical expertness for the proof of her gospel. Let her shorten the preparation of her ministry, let her permit it to be interrupted yet more and more by premature practical activity. By doing so she will win a straggler here and there. But her winnings will be but temporary. The great current of modern culture will sooner or later engulf her puny eddy. God will save her somehow–out of the depths. But the labor of centuries will have been swept away.
And now the Church is shrinking from the conflict. Driven from the spiritual realm by the current of modern thought, she is consoling herself with things about which there is no dispute. If she favors better housing for the poor, she need fear no contradiction…they will not fight her with argument. The twentieth century, in theory, is agreed on social betterment. But sin, and death, and salvation, and life, and God–about these things there is debate.
The first time that I heard Herrmann may almost be described as an epoch in my life. Such an overpowering personality I think I almost never before encountered—overpowering in the sincerity of religious devotion …
My chief feeling with reference to him is already one of the deepest reverence … I have been thrown all into confusion by what he says —so much deeper is his devotion to Christ than anything I have known in myself during the past few years … Herrmann affirms very little of that which I have been accustomed to regard as essential to Christianity; yet there is no doubt in my mind but that he is a Christian, and a Christian of a peculiarly earnest type. He is a Christian not because he follows Christ as a moral teacher; but because his trust in Christ is (practically, if anything even more truly than theoretically) unbounded …
Herrmann represents the dominant Ritschlian school … Herrmann has shown me something of the religious power which lies back of this great movement, which is now making a fight even for the control of the Northern Presbyterian Church in America. In New England those who do not believe in the bodily Resurrection of Jesus are, generally speaking, religiously dead; in Germany, Herrmann has taught me that is by no means the case. He believes that Jesus is the one thing in all the world that inspires absolute confidence, and an absolute, joyful subjection; that through Jesus we come into communion with the living God and are made free from the world. It is the faith that is a real experience, a real revelation of God that saves us, not the faith that consists in accepting as true a lot of dogmas on the basis merely of what others have said … Das Verkehr des Christen mit Gott is one of the greatest religious books I ever read. Perhaps Herrmann does not give the whole truth—I certainly hope he does not—at any rate he has gotten hold of something that has been sadly neglected in the church and in the orthodox theology. Perhaps he is something like the devout mystics of the middle ages—they were one-sided enough, but they raised a mighty protest against the coldness and deadness of the church and were forerunners of the Reformation (see note 15).
John Piper’s Comment:
What Machen seemed to find in Herrmann was what he had apparently not found either in his home or at Princeton, namely, passion and joy and exuberant trust in Christ. At Princeton he had found solid learning and civil, formal, careful, aristocratic presentations of a fairly cool Christianity. He eventually came to see that the truth of the Princeton theology was a firmer ground for life and joy. But at this stage the spirit in which it came, compared to Herrmann’s spirit, almost cost evangelicalism one of its greatest defenders. There is a great lesson here for teachers and preachers: that to hold young minds there should be both intellectual credibility and joyful, passionate zeal for Christ.